required at his hands vpon his returne by him that did send him hither and preserued him whilest he is here 2 When Naaman the Syrian was healed of his leprosie and saw that by the power of God he was from a â—…aper become a sound man to acknowledge this benefit well the knées of his bodie might bowe in the house of Rimmon a false God yet when he came there he made a solemne vow the knées of his soule should bend to the true God whom he perceaued had done him good When Peters wiues mothér was cured of her Feauer shee rose vp ministred vnto Christ when the people saw the care of Iosuah which hee vndertooke to bring them into the land of Canaan they all saide as it were with one hart O Iosuah all that thou commaundest we wil do and whither so euer thou sendest vs we will goe Wee haue receiued a greater cure then euer Naaman did when he receiued the cleansing from his leprosie or then 〈◊〉 wiues mother when at Christes word the feuer left her some bending of our harts some ministring vnto Christ should be remembred and let our Iosuah haue his due who is leading vs to the land of promise 3 When Zacharie mentioned the loue of God in visiting and redéeming his people in raysing them vp a mighty saluation in deliuering them from the hands of their enemies first shewing what God had done for them he then consequently annexeth the end of all and what they should doe to God to wit To walke before him in holines and righteousnes all the dayes of their life This the Apostle sheweth in more expresse words at large the grace of God hath appeared that bringeth saluation vnto all and teacheth vs that wee should denie vngodlines and worldly lusts that we should liue soberly and godly in this present world looking for the blessed appearance of the glorie of the mighty God and of our Sauiour Iesus Christ. Thereby shewing our first entrance into grace and therewith the works of grace and then in order the appearance of glory For what else doth grace require but the works of grace therefore wee beséech God that wee fall not amongst théeues as the man that passed betwéene Ierusalem and Iericho which would spoile vs of this precious garment and the true vse thereof Lord saith Dauid keepe thy seruant from presumptuous sinnes that they get not the dominion ouer me What should the children of light haue to do with the works of darknes what should Christians walke according to the flesh who are by Christ their redéemer regenerate and borneâ—… new according to the spirit Alexander saith Quintus Curtius willed that the Grecians the Barbarians should be no longer distinguished by garments but let Grecians said he be knowne by their vertues and Barbarians by their vices The application is plaine let Christians be knowne by Christian behauiour 4 When Almightie God had brought his people from the oppression of Pharaoh and that they were now towards a land which should flow with milk and honie Moyses soberly aduiseth the people after this manner and telles them what God doth looke for at their hands And now Israel what doth the Lord require of thee euen that thou serue him If he be Deus tuus then must hee haue adorationem tuam Is hee thy God then will he haue thy worship Saint Peter vnto the dispersed Iewes and conuerted Christians saith you were not a people but now are the people of God and therfore should walk as the children of God the night is passed saith the Apostle S. Paul where hee resembleth the law vnto the night by reason of the dark mists and figures therof the day is come néere where hee resembles the state of grace vnto a lightsome time what followes Let vs cast away the works of darknes and put on the armour of light All which as it inferreth a dignitie in that we are called so withall a duty that is required a final sinne in the world is notwithstanding great in one professing Christ. Saint Bernard thought it a thing prodigious in nature to haue the first place and the lowest life a high calling and some abiect course of liuing because the calling to place of dignitie doth chalenge vnto it selfe the greater exellencie Quid prodest saith Saint Austen vocari quod non es What profiteth it thée to be called the thing then are not To beare the title of a Christian and to be in action nothing lesse To be a Christian in name but not in déede to séeme and not to be to haue the voyce of Iacob but the hands of Esau one thing in shew but another in substance what dost thou saith Saint Cyprian rush in with a blinde headie zeale thou knowest not whither nor howe extinguishing peace and charitie the true lights of a christian life certainly these vices they are as blemishes in the face of our profession Zeale without knowledge is a blind sacrifice knowledge without zeale is a maymed sacrifice neither blind or maimed should be offered to God 5 Aulus Fuluius perceiuing his sonne gotten vpon the wings of pride and associating himselfe with Cateline that firebrand of the common wealth comes and takes him aside and schooles him after this manner Thou vnthrift haue I brought thee vp for such an end when we find our affections inclining to foule desires let vs say vnto our selues as Aulus Fuluius said vnto his sonne Is this the end why God hath giuen vs our being and well being were we redeemed from sinne to continue in the lusts thereof were we freed from the seruitude of the world to become seruants of so bad a Lord Why were we redéemed to good works should so great a price bestowed for vs be cast away God forbid To come to a consideration of our selues and to call to mind our adoption whereby we crie Abba Father if God be our father then must we remember what he requireth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be you holy for I am holy the duty of the child is the fathers honor We are resembled vnto the branches and Christ vnto the vine euery branch that beareth not fruite which fruite is good life the husbandman which is God taketh away We are compared vnto fruitfull trées planted by the water or pleasant streames of Gods graces and therfore should bring forth fruite in due season Wee may remember the curse of the bagge trée that bare leaues some shew only of fruit and that sentence denounced against the other that bare no fruites at all The Axe is laid to the root of the tree euery tree that bringeth not forth fruit shall be cut downe and cast into the fire The Axe death the cutting downe the execution of iustice the casting into the fire the seÌ„tence of iudgment Now is the Axe there will be a now the Axe not a rod to the roote not to the
tribularis fortassâ—… noÌ„ inuocares If thou wert not troubled peraduenture thou wouldest not deuoutly haue called vpon God which is a principal part of Gods worship 6 The world and the tempter both beast of giuing pleasures vnto carnall men but come to the performance these pleasures are very torments Christ promiseth tribulation in the worlde but come to the inward man and there we finde a world of ioy The roote of the tree is bitter but the fruite is pleasant Christ promiseth rest Inuenietis requiem you shall haue rest but it is Requiem animabus rest vnto your soules his burthen it is light by loue and wee are made strong by grace a burthen this is wâ—…nt to vnburthen sinners He that sets vs in this iourney knowes what is fittest for passengers and therefore wee may endure with comfort these outward aduersities when they come Foelix Lepra sayeth one happie leprosie was it that made Naaman worship the God of Israel in his heart The sharpe stormes of the winter they make the trées bare and the windes scattering the leaues they for a time stand as dead yet there remaines still life in the roote In like manner afflictions of the worlde make the members of Christ séeme desolate the stormie winds of persecution scatter abroad the leaues of worldly prosperity yet there is life in the roote there is faith and ioy in the heart 7 There is a difference betwéene the ioy of worldly men and the ioy of those whom Christ hath as it were taken out of the world that is from the loue of the world The former thinke felicity to consist in aboundance of riches in pleasures in glorie and such like all this is but outward and momentarie like a little Sunne-shine in Winter for one faire day it hath oftentimes ten foule and such a number of troubles as almost the former pleasures are dasht and vanish to nothing For the latter of these they haue indéede often outward aduersities but such ioyes within as if all aduersities were nothing this principally commeth to passe by Christes meanes for whatsoeuer he touched he did saâ—…d 〈◊〉 it and therfore hunger thirst persecution they are not nowe so greeuous but worke all for the good of the faithfull The waters of Marâ—… which were so bitter that none could drinke them Moyses but casting in the wood that God appointed him they became swéete the crosses of the worlde were greeuous vntill Christes Crosse was put in amongst them now their taste is altered A strange sight was it in times of persecution to sée a few lambes to ouercome by no other weapons then patience and faith a multitude of Wolues and to reioyce as Tertullian sayeth in the midst of torments Wonderfull is it to heare how Saint Paul endewed with grace from Christ doth euen chalenge and prouâ—…ke tribulation and anguish and hunger yea life and death shall any of you all and if hee would speake like a man of courage to all the aduersities of the world Shall you all separate me froÌ„ the loue of Christ 〈◊〉 you shall not And thus wee sée how in Christ we are armed with inward grace against the world without and all the troubles thereof 8 Another reason which our Samour vseth is I goe to prepare a place for you and therefore â—…e of good hope Moyses to stirre vp the people in times of their distresse speakes vnto them after this manner The land you goe to poâ—…esse is not as Egypt but a champion Countrey and goodly to enioy which the Lorde visiteth with the earlie and the latter rayne We haue promise of a better land then euer Moyses promised In my Fathers house are many mansions The iourney was long and wearisome for Iacob a weake and féeble person as he was yet by reason of inward ioy hee had conceiued in his heart he wel endured it Be it saith S. Austen that wee haue not temporall deliuerance from troubles this sheweth that wee doe not embrace Christian Religion for the commodities of this world but for the ioyes of a life to come which will make amends for all The benefit of a calme is best welcome after a tempest liberty is wont to be most pleasant after a time of bondage you shall sorrow sayth our Sauiour but your sorrow shall be turned into ioy your sorrow and therfore not euery ones sorrow yours who haue béene faithfull vnto the end When the Prophet Dauid spake of the sorrowes of this world hee calleth them waters Saue me O God for the waters are entred euen to my soule Lord saith Peter bid me come vnto thée on the water The same Prophet in another place goeth farther saying The floods are risen O Lord the floods haue lift vp their voyce the floods lift vp their waues the waues of the Sea are mighty and rage horribly but yet the Lord that dwelleth on high is mightier And surely vnto trouble as vnto the raging water hath he said Huc procedes et non procedes amplius hither shalt thou come and thou shalt come no farther watâ—…s as they rage and swell so be they often quench heate cleanse corruption and they serue to temper In the nine and thirtieth Psalme he vttereth with what great griefe bitternes of minde he was vrged to complaine yet remembring himselfe by whose prouidence it came hee sayeth Obmutui non aperui os meum quoniam fecisti I became dumb and opened not my mouth because it was thy doing Chap. 19. How that of our Sauiour exhorting all that would follow him to denie themselues and take vp their Crosse daily doth concerne vs that beare the name of Christians BEing forewarned and armed against the trials of the world before they come it remayneth that wee be readie to vndergoe them when they come Christ shewes vs plainely what wee must looke for if wee will be his Disciples when hee giueth out in open Proclamation Who soeuer will follow me let him denie himselfe In the text of the Euangelist hauing before spoken of his owne suffering hee by and by speakes of their sâ—…ring who would followe him First that they should not thinke that his suffering did absolutely exempt them from all crosses of the worlde for Ego meam vos vestraÌ„ I haue taken vp my crosse and you must take vp yours Secondly hee sheweth himselfe as a carefull Gouernour in the ship who in a calme is wont to instruct the Marriuers against the tempest likely to follow and this hee doth as it were in familiaâ—… manner by shewing what himselfe had done and then what his disciples should doe First what he would suffer and then what they should suffer What Peter and should I not goe to IerusaleÌ„ yes it is not only my case but thine the case of you all Whosoeuer will follow me let him denie himselfe take vp his crosse daily follow me 2 Heere Christ speaketh generally
cogitations All these must wee kill in denying our selues and the faithfull surely by suppressing the motions of sinne make Martyrs of themselues Secondly wee denie our selues when we resist the prouocations of sin offered as Ioseph did when he withstoode euill of whoÌ„ it may wel be sayd that it was as great a myracle to sée him chast in that present prouocation of his mistresse as it was to see the three children walke without hurt amongst the â—…erie flames so excellent a thing is it so acceptable vnto God to denie our selues wheÌ„ prouocations of sin are offered Thirdlie we deny our selues when we put vp wrongs iniuries of the world saying with Steuen Lord forgiue them or lay not this to their charge Fourthly we denie our selues when we crosse our own wils relinquish our naturall desires and when we begin to be Centurions ouer our owne affections say to this or that Goe or come referring our selues to the wil of God that so not so much wee liue as Christ by grace may be saide tè liue in vs Last of all wee denie our selues when we cease to sacrifice vnto the Net or attribute anie thing to our owne â—…ctions much lesse to our owne merites therefore least of all in the high misterie of our iustification euery one to say with the Apostle By the grace of God I am that I am And againe Not I but the grace of God in me And this is the sum of denying our selues being the first degree in following of Christ Abneget seipsum Let 〈◊〉 denie himselfe 7 The second Et tollat cruceÌ„ suam quotidie And take vp his Crosse daily Le him denie himselfe and this denying must be done indeede The worde is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is denie for all together or denie for good and all Let him denie himselfe by declining from euill Take up his Crosse by suffering euill and follow me by conforming himselfe vnto me and my lawes pre scribed him Let him 〈◊〉 himselfe by renouncing his owne will take vp his owne Crosse by bearing patiently lesser or greater persecutions follow me by walking in my wayes Et tollat cruceÌ„ suam And take vp his crosse It is not said et ferat cruceÌ„ sâ—… And carie his crosse but tollat let him take it vp to signifie a voluntary and willing suffering because euill men may haue crosses but they beare them do not take them vp they beare them grudgingly impatiently not willingly and thankfully as those doe that followe Christ. This Crosse is saide to be daily because we can neuer liue without crosses and therefore must daily prepare to suffer or at leastwise haue a mind ready to suffer It was not without cause our Sauiour pronounced a blessing to those that suffer persecution because to the iudgement of the world they are subiect to a curse There is none liues or can liue but he shall finde either from himselfe or others a crosse to take vp The crosse of humble men is iniurie the crosse of religious men is fasting and watching the crosse of rich men is the contempt of the world of the poore want and scarcitie so euery one hath his crosse The dayes of Christ himselfe in the worlde were as Iob spake before of the dayes of man few and full of miseries knowing that his Disciples should be subiect to the hatred of men he tels them of taking vp a crosse In this we see that our Sauiour doth not deale after the manner of worldly rulers who to haue troupes and traines follow them are wont to tel of pleasures and profits and such like Christ speakes of taking vp a crosse of suffering of denying himselfe if any will follow him One would think that this perswading were a kinde of disswading a meane rather to make most men sooner forsake him then folow him yet such was that power of his cadling so great was the hope of â—…ortalitie as this calling of Christ stiled the world full of christians not withstanding these colde rewards the manifold crosses they were before promised to endure yet they left al their hope that the world might promise followed him by afflictions That same Et sequatur me and follow me doth sweeten the most bitter sharpest aduersities of al to follow Christ what else is it but the greatest felicity that can happen vnto man 8 But héere we sée we must expect a crosse as our Sauiour foreshewes vs that we take not offence thereat when it coÌ„meth Wee sée Christ suffered his owne Apostles to hunger to be in danger of tempests to go forth in the world amongst many enemies Let it not greene vs to heare the gate is strait the way narrow because the end thereof leadeth vnto lift The crosses of the world are many as we see in Abraham who was faine to forsake his owne Countrey and liue in feare among strangers in Sampson who was taken of his enemies scornfully handled in Zedechias who in his old age had his eyes pulled out and was saine to end his dayes in sorrow heathen men make mention of Polycrates of Samio of Cambyses who after much glory suffered sorrowfull crosses but for the faithfull let not the worlds crosses dismay them the natural Sunne is profitable vnto vs not onely in Sommer when it ripeneth our fruites and is néerer vnto vs but in winter also when we sow our séedes and the heate thereof is farther off so is it with the Sunne of righteousnes Unto Tobie the bitter gall opened the eyes of his body but vnto Nabucho donosor the bitternes of affliction opened the eyes of his soule The crosses of this world they are vnpleasing to humane palat yet they are often medicinable the engine is layed to the bulwarke but the fortresse is not woone the trée is beaten with stoâ—…es but the root is sure afflictions assay the outward man fayth within it remaines safe In all these Christ sends first the oyle of gladnes in the state of grace then a full deliuerance in the state of glory first a reficiam is giuen to the languishing soule then a Satiabere wheÌ„ it shal sée God in glory Chap. 20. That Christs example doth teach Christian men to liue in all orderly and dutifull obedience to Princes and gouernours THe saying of the Gréeks is true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Order is the mother and preseruer of things for sure it is that the societie of men consisteth in â—…ling and obeying obedience is the vertue that teacheth all their duty to God man Gouernment gouernours are from him who ruleth and gouerneth all Where none doe guide others what order can be looked for where order is not had confusion wil follow and the successe of confusion is plaine ruine Where â—…en shake off obedience and liue as they list what peace can be preserued Where peace is not what state eyther in Church or common-wealth can long
affaires little respected that which was then a doing The second were the Souldiours who when they had watched the Sepulcher séene the Angell of the Lord the Earthquake as men amazed went forth into the Citie shewing what had happened yet by and by corrupted with money did not sticke to tell the contrarie The third were the high Priests and Pharisies these altogether endeuouring to suppresse the rumor of the resurrection could in no case abide that any shold so much as mention it The fourth were the disciples of Christ and those beléeued on him to these did hee appeare to these brought hee great ioy when they beheld him and communed with him after he was risen 11 After the same manner are there in the worlde foure sortes that are diuerslie affected towards this Article of the resurrection Some as those of the common sort receiue neither ioy 〈◊〉 sorrow as if it did not appertaine vnto them to haue care or respect to this principall point of their Christian beléefe These haue the name of Christians but little consider what euer Christ did for them Some there are of the second sort which doe beléeue that Christ is risen they think of it speake of it but they â—…seuer not for going away they 〈◊〉 corrupted with the worlde they speake the contrary by their works they deny that there is anie resurrection at all These like the Souldiours that kept the Sepulcher follow the fauour of the world and are led from truth to falshood O vnhappie men that for vile things of the world leaue the ioyfull tydings they haue heard and seene of the Resurrection Some there are who with the high Priests Pharisies cannot endure the same of Christ or those which would set forth the honour of his Resurrection And of these what shall wee say When they heare this happy tydings they labour to draw the minds of men from the deuotion thereof these are the worst of all other But some there are which with the Disciples reioyce and neuer rest vntil they come vnto the Sepulcher for loue resteth not and these sée it so as it is tolde them and Christ by faith appeareth vnto them they are assembled with the faithfull and not absent with Thomas who by his absence had not with others at first the ioy of the Resurrection They goe not with Mary from the Sepulcher but are there wéeping vntill his grace speake comfortably vnto them then they reioyce and say The Lord is risen indeede and hath appeared vnto vs And these are those who haue part in the â—…st Resurrection for on such the â—…ond death hath no power This first Resurrection is to reâ—…ne Iesus Christ in true faith 〈◊〉 to rise from sinne by newnes 〈◊〉 〈◊〉 and these also shall one day 〈◊〉 part in the second resurrecâ—… when they shall sit with â—…ft that is risen before when â—…ey shall liue with him raigne â—…th him in the Kingdome of heauen In the meane time Christ still inuiteth them saith Saint Austen to that life where there is no defect no death The Angels say why séeke you the â—…ng amongst the dead If one â—…ke a mine of gold in some place where no such thing is to be hâ—…d â—…ee which well knoweth it to be 〈◊〉 doth he not say why doth this â—…an digge and delâ—…e in vaine 〈◊〉 labour is but lost he maketh â—…ch whereinto hee may desâ—…d as for treasure héere it is â—…ot In like manner while wee â—…ke our â—…licity héere well wee may digge and delue and endanger our selues but héere lyeth no treasure wherefore we must set our affection in heauen whither Christ is risen and gone before vs. Chap. 29. Of Christes ascension vp into heauen besides many good instructions howe heereby the hope of our ascending is confirmed BEcause the ascâ—…ion of our Lord was after all his trauailes the farewell he tooke of the world his doings and sayings at this time would haue at least our Christian attention S. Mark telleth vs that he was giuing his Apostles their commission to preach the Gospell to euery creature that they should haue power as the working of myracles and the like to conâ—…rme this teaching by so after hee had spoken unto them hee was receiued vp into heauen Saint Luke tels us that he gathered them together commaunding them not to depart froÌ„ Ierusalem but there to wayte for the promise of the father which said he you heard of me And when he had spoken these things while he was euen nowe as the same Euangelist sayth in another place blessing thé hee departed from them and was caried vp into heauen for a cloud tooke him out of their sight and they returned to Ierusalem from mount Oliuet and when they were come into an vpper Chamber they all continued in prayer and supplication with the women and Mary the mother 〈◊〉 Iesus 2 Hâ—…re we sée a louing Master taking his leaue of his ioâ—…ng family hâ—…re is blessing and praying on both sides héere is comforting and looking vp to heauen though distance of place idâ—… separate them for a time yet â—…ue should continue them as one for euer The men of Ephesus wept aboundantly when Saint Paul departed from them being chiefely sorrie for the words that he spake that they should sée his face no more But two men in white apparell or Angelles in mens forme aske the Apostles why stand you gazing or looking vp to heauen and they tell them This Iesus shall so come euen as you haue seene him goe to Heauen When Elias was taken vp because his prayers had stoode Israell in as good stéede as all the horses and chariots did against the force of their enemies The text saith Elisha cried My Father my Father the chariot of Israell and the horsemen thereof and hee saw him no more The Apostles of our Lord though silent we may easily conceiue their hearts cryed Our Sauiour Our Sauiour At the very instant two Embassadours from the Court of Heauen to preuent dolefull passions tell them that they shall so sée him come as they saw him ascend calling to minde what himselfe had before tolde â—…m Ascendo ad Patrem mean et Patrem vestrum I asâ—…d to my Father and to your father 3 He that euer gaue his Disciples diuine instructions ceased 〈◊〉 at the last euen vnto the very â—…ant of his departure from 〈◊〉 to teach them still His â—…ing them what they should 〈◊〉 where they should abide in â—…at manner in what place his â—…ing them his gathering theÌ„â—…her with one accorde all â—…ch might learne them manie â—…ns And where doth Christ â—…ue his Disciples but vppon â—…t Oâ—…uet where he had ofâ—… prayed with them and they â—…th him from thence he ascenâ—… When we haue done our deâ—…ons in this world and done â—…th the world when wee haue â—…ssed our brethren by holy actiâ—…s assembled in prayer giuen â—…m good examples continued â—…ongst them in one accord from â—…unt Oliuet